... seem one of the less formidable enemies Israel had. Still, before Agag’s defeat, they did cause problems. Accordingly, here the point of the blessing in Balaam’s mouth is that Israel will be exalted. The progress of the people up to this point supports the prophet’s words. Since leaving Egypt, the people have gained strength and victories. They are like a lion that can pounce upon prey. The conclusion of the oracle is reminiscent of Genesis 12:3, expressing the hope that those who bless Israel will ...
... daughters have a legitimate claim and should inherit (see Josh. 17:3–6). Two customs are in conflict here, that of keeping land in the family and that of only males inheriting property (Deut. 21:15–17). The judgment is that the former gets priority. Various practices supported the effort to keep land in the same family, clan, and tribe. The practice of Levirate marriage (Deut. 25:5–10) is, in part, a way of keeping property in a family. When a man dies without a son, a brother is to marry the widow in ...
... that this phrase about opening the doors has symbolic significance, that the doors are being opened on to a new era of hearing God’s word. However, Samuel’s fear of telling Eli of the vision, reported in the second half of the verse, does not support this theory. 3:19 He let none of his words fall to the ground: The words given to Samuel by God proved to be reliable. This reliability, perhaps including accurate predictive prophecies, enabled the people to recognize him as a true prophet. 3:20 From Dan ...
... killed. The description of Jonathan’s victories, and his ascribing his success to God’s help, may lead the reader to wonder whether Saul might be succeeded by his son after all. Additional Notes 14:1 The armor-bearer acted as a squire, accompanying and supporting his mentor and receiving training in warfare in exchange for his services. The number of references to him indicate that he had more significance than a golfer’s caddy or a soldier assigned as a personal servant to a senior officer. 14:2 The ...
... maker in the appointments of both Saul and David. When Solomon came to power, David played a crucial role—his endorsement ensured Solomon’s succession. The key influence was neither prophet nor priest although both were involved, as Nathan and Zadok supported Solomon and Abiathar acted for Adonijah. It is likely, therefore, that Samuel is pictured as having recovered his power from Saul and handing it over again, this time to David. Payne (“Apologetic Motifs in the Books of Samuel,” pp. 57–66 ...
... Philistines had been driven back but had not been defeated by Saul’s and Jonathan’s previous victories. 17:4–7 Gath was on the east side of Philistia, close to Israelite territory. 2 Sam. 15:18 refers to a large Gittite group supporting David, possibly following his sojourn there (1 Sam. 27), but in general they were as opposed to Israel as the rest of the Philistines. It is possible that Goliath suffered from a genetic defect causing giantism. Any exaggeration in the figures would be understandable ...
... that might be left behind, are familiar in such situations. The statement that David left and Jonathan returned to town is poignant. Jonathan is still his father’s son, and in spite of his loyalty to David and Saul’s attack on him, he returns to support his father in the ongoing work of the kingdom. Although for Eli and Samuel the behavior of their sons is raised as a significant factor in their being replaced as national leaders, the same is not so for Saul. Given the questionable behavior of all of ...
... with it. Some of this booty would have been paid in tribute to Achish, which made him happy to allow David’s activities to continue unabated. Achish, even after many months, was oblivious to the truth and developed complete confidence in David as his own supporter. Additional Notes 27:2 Gath was on the eastern side of Philistia, close to Judean territory but well south of Saul’s base at Gibeah. 27:3 The presence of whole families would indicate to Achish that this was meant to be a long-term visit ...
... , but the fact that David’s kingship over Israel was at the initiative and with the full affirmation of the nation was crucial. The compact that David made with the people would have included mutual obligations, making explicit his responsibilities to them and the support he could expect from them. This is the first time (v. 2) the shepherd image is used to describe David’s God-given calling, but it became a well-used motif in the psalms and in the prophets for the role of national leaders, particularly ...
... suffered an ignominious defeat, this time with David commanding the whole Israelite force. A number of other small tribes who had been vassals of the Aramean king Hadadezer changed their allegiance and made their own peace treaties with Israel. Ammon now had no outside support and for a long time the threat to Israel from Ammon and Aram was removed (ch. 8). Additional Notes 10:1 Dating the events in the early chapters of 2 Sam. is often difficult. Although chronology was significant, it was not the only ...
... notable as the daughter and the wife of national heroes (23:34, 39) and the granddaughter of David’s adviser Ahithophel. David’s conduct was bound to have repercussions. It is possible that disillusionment with David over this issue led to Ahithophel’s support for Absalom in the later rebellion (15:12). Nonetheless, the news that Bathsheba was married did nothing to stifle David’s lust. The significance of this account, and the reason it is included, are twofold. First, it shows that David, in spite ...
... was aware of David’s wishes about Absalom’s safety, and because of this, no one would take the responsibility of killing him. Joab, with harsh realism, believed that Absalom had to die. He understood that the young prince, whom he had previously encouraged and supported, was too dangerous to be allowed to live. He took the initiative, and his personal bodyguard finished the job. 18:16–18 Any threat from Absalom’s forces was over as soon as he died. There was no cause for them to fight for; only ...
... , but there is never any question that he manipulated or influenced the decision. His sparing of Mephibosheth and eventual burial of the bodies indicates his positive personal attitude to Saul’s family. 21:10 The story may be enigmatic, but there is little to support Hertzberg’s suggestion that Rizpah’s protection of the bodies of her sons involved “rain-magic” (I and II Samuel, p. 385). Rizpah may have hoped that the sacrifice of her sons would be given meaning by the coming of rain, but the ...
... , the reader anticipates some resolution to his suffering. The immediate question that arises is what role these friends will play in that resolution. There is an element of surprise for the reader as the answer to that question unfolds. The three friends support the Edomite connections already established in the story. One of Esau’s sons, listed among his Edomite descendants in Genesis 36:10–11, is also called Eliphaz. This Eliphaz’s designation as the Temanite indicates that he lived in Teman, an ...
... an archer’s attack with poisoned arrows that pierce his spirit (ruakh), rather than just the body. Like an army arrayed in ranks and prepared to overrun the enemy, God’s terrors stand ready against Job. 6:5–7 Job can muster aphorisms to support his arguments with the best of the sages! He follows his opening defense with two proverbs affirming complaint as a natural response to deprivation and suffering. In reverse mode, Job reminds Eliphaz that it is only natural for hungry animals (wild donkey and ...
... all that to an end as those who had been eager to approach him now hang back in fear of making contact (30:1, 9–12). Zophar envisions a possible future day when a repentant Job will once again hold audience with those who seek his support. Those in influential positions in Christian service who have fallen through their own sinful failings can testify to the truth of this kind of avoidance by former friends and associates. It is one of the great mercies of God when former leaders, brought low by the ...
... accumulated will not remain. Either he will be forced to repay the poor he has exploited or, upon his death, his children will be unable to enjoy their inheritance but will have to spend it to make amends. Although the wicked’s bones—the structural support of the body that often symbolize the strength of life—are filled with youthful vigor, that vigor will not preserve him but will join him in the dust of death. Additional Notes 20:4 The Heb. interrogative particle introduces this verse, but the NIV ...
... the theophany section has in mind that the divine storm imagery in the concluding portions of the Elihu speeches is the precedent for “the storm” here, and that the description in chapter 37 serves as preparation for the theophany. The grammar, therefore, supports a theory of a unified editorial structure for the book in which the Elihu speeches immediately precede the theophany and prepare for it. The term seʿarah commonly means a “storm wind” rather than a cyclone or tornado as we might associate ...
... deepest intimacy: they ate with him in his house. This is another evidence of the completeness of Job’s restoration. They comforted and consoled him. The memory of suffering is still fresh and mourning continues, but Job now stands in the midst of a supportive family and community. It is clear from the statement over all the trouble the LORD had brought upon him that the narrator understands that God is the active force behind Job’s suffering. The Satan is no opposing force acting contrary to the will ...
... your people.” The alternation between direct address to Yahweh (vv. 1–3, 7, 8b) and third-person reference to him (vv. 4–6, 8a) may imply liturgical shifts between prayer to God and testimonies of trust addressed to a group of supporters, perhaps a congregation. Thus, even in the midst of personal attack, the psalm maintains connections between the individual and the corporate community by its use of a closing benediction and a probable liturgical setting. The psalm develops by first alerting Yahweh ...
... centuries later and involved a miscalculation. If Kepler’s astronomical calculations are correct, Jesus may have been born as early as 7 B.C. In any case, it was prior to 4 B.C. That Herod ordered the death of all boy babies two years old and younger (v. 16) supports a date between 7 and 5 B.C. Once again Matthew points out that an event in the life of Jesus took place in order to make some prophetic utterance come true (cf. 1:22; 2:5, 17, 23). As spoken by the prophet, the statement “out of Egypt I ...
... 16 Now that the petitions for Yahweh to “judge me” and to “rise up against the rage of my enemies” have been expressed, the psalm turns to a confession about the nature of his justice, perhaps addressed to a congregation or a group supporting the accused. Yahweh is no longer addressed but referred to in the third person. The psalm leads the speaker to confess God . . . , who saves the upright in heart, as his shield. In effect, the speaker must identify himself as “upright in heart,” remembering ...
... ānêmô should usually be construed as “their face,” but who is the antecedent to “their”? GKC (p. 302) notes, however, that there appear to be other OT instances where this Hb. suffix should be rendered, “his face.” The ancient versions support this reading. Hb. yāšār is a singular adjective (“upright”), though according to BDB it can function as a noun (“the right,” “the upright one”), even a collective noun (“the upright ones”). We should observe, however, that Hb. yōšer ...
... the cosmic mountain lies the temple of the divine king who has vanquished all chaotic forces. (This background is made more explicit in Ps. 24, another entrance liturgy.) Additional Notes 15:4 Who keeps his oath even when it hurts: The NIV translation is difficult to support. Instead of the MT’s “he swears to do evil” (Hb. lehāraʿ), we should probably follow the LXX and Syriac and read, “he swears to the/his neighbor and does not change” (Hb. lehārēaʿ/lerēʿēhû). 15:5 Usury: OT law forbade ...
... the LORD saves his anointed, may imply the liturgist is a temple prophet, announcing the intercession has been heard. In response to the earlier petition, “May the LORD answer you . . . . May he send you help from the sanctuary (lit. ‘holy place’) and grant you support from Zion” (vv. 1–2), is the assurance, he answers him from his holy heaven (v. 6). In these parallel expressions we gain insight into the function of Zion’s temple: it is both Yahweh’s dwelling in the midst of his people and ...